Surah Al-Muminun
This surah derives its title from reference to the Believers (Mu'minun) in its opening verse. The entire surah was revealed during the middle stage of the Prophet's residence at Makkah and at the climax of famine in that region.
Characteristics of Believers
"Successful indeed are the Believers."
With this verse begins the description and identification of the true Believers and the conditions or prerequisites to be fulfilled by Believers in order to attain the ultimate success. The first condition is that of Faith, for it binds one to an ideology and philosophy of life based on Divine Guidance.
"Those who humble themselves in prayer."
After Faith, there is immediate reference to Salaah which is a physical manifestation of wilful obedience to the Divine. Prayer is a pillar of Faith and an expression and symbol of Belief. Khushu' is a spiritual condition which emanates from within the psyche and the consciousness of the worshipper, making him ever aware of the grandeur and majesty of the Supreme Being.
"And those who avoid what is vain."
The avoidance of idle and futile actions is a natural and inevitable consequence of humility in prayer. It is indeed a trademark of the Believer to avoid that which is nonsensical, futile and false. "Believers are those who bear no false witness and who pass by anything vain with honorable avoidance."
"Those who (actively purify themselves and) pay the Zakah."
It is the nature of true Believers to selflessly spend their wealth or expend of their time and skills (which Allah has endowed them with) in the cause of goodness. Zakah denotes cleansing and development. It is part of the spiritual progression of the Believer to be of those who cleanse themselves externally and (more specifically) internally; as well as to cleanse their lawful income through charity. It must be remembered that the objective of Zakah; besides being provision for the relief of the distressed and promotion of economic welfare, is also to discourage and hoarding of money. The cleansing, therefore, is both a spiritual and physical exercise.
"And those who guard their chastity except from their wives or ones their right hands possess, for then they are not to be blamed."
History bears testimony to the ruin of those who indulged in immorality and therefore the guarding of chastity is considered a most sacred duty.
The term malakat aymanuhum has often been misconstrued to imply that Muslim males could force themselves upon their slaves (in the early period of Islam) or on female prisoners of war. It must be clarified that sexual relations with a female prisoner of war without marrying her, is not at all supported in the Qur'an nor by this specific verse. Reference here is to sexual relationships with those to whom a man is married legally, since sexual relations outside wedlock are totally forbidden. The emphasis or distinction of malakat aymanuhum (those whom your right hands possess, meaning [formally] slaves and also prisoners of war) is to indicate that besides marrying amongst the nobility; marry even those who are under your protection (right hand) rather than indulge in debauchery. This fact is evident from numerous verses in the Qur'an including (4:26), (4:4), (2:222), (24:33). The Holy Prophet (pbuh) explicitly states in an authentic tradition, "A person who has a slave girl and gives her proper education, rears her with dignity, frees her and marries her, for him there is double reward" (Bukhari).
The only difference between those whom your right hands possess and an ordinary married woman is that a person cannot marry a married woman, but a prisoner of war or (previously) a slave, could marry the one who is in charge of her; if she so wishes, despite the fact that she may have been married prior to becoming a prisoner. The choice remains hers and there should be no coercion or duress on her.
"And those who honor their trusts and fulfill their promises."
Here the truly righteous are referred to as those who take extreme caution in discharging their responsibilities and duties. Elsewhere in the Qur'an, Allah makes reference to the justice when He says, "Surely, Allah commands you to render back your trusts unto those to whom they are due; and when you judge between people, let it be on the basis of justice." (Q4:58)
"And those who strictly guard their prayer."
There is once again a reference to prayer, but this time it is in the plural (salawaat). This could imply the regularity of prayer, the performance thereof in congregation, the performance of superogatory prayer in addition to the obligatory prayer and the performance of any or all of these with sincerity and full consciousness.
Prayer strengthens one's will, reaffirms one's bond with Allah while developing self - discipline and moral rectitude. "Establish Salaah regularly, for it restrains from evil and corruption." (Q29:45)
"These are the heirs who will inherit Paradise, abiding therein forever."
After having mentioned the stages of moral purificaiton and spiritual evolution of the human being, Allah promises the ultimate success to such who are indeed true Believers. The promise here is an eternal reward for a righteous life in this temporary world.
Stages of Human Creation
"We have certainly created the human being from a quintessence of clay."
After having made reference to the vfarious stages of the spiritual evolution of a human being the Qur'an now proceeds to describe, in the verses that follow, the various stages of physical development. With this verse begins a description of the process of coming into being of the greatest of Allah's creation - the human being.
Verses like these make reference to natural phenomena and are often referred to as "scientific verses". There are over 750 Qur'anic verses dealing with natural phenomena and though the Qur'an is not to be regarded as a scientific encyclopedia, there are fundamental messages in these verses which command our attention. It must be stated here that the Qur'an is not a textbook of science, nor should any person adapt the Qur'an to changeable scientific theories. These verses are not meant for the teaching of sciences per se, rather they are to be used as an aid to understand the world around us and serve as a means of attracting our attention to the Glory and Majesty of Allah through appreciation of His creation. Modern science makes it easier for us to understand some of these verses, for they contain information not available to people at the time of its revelation.
It would be wise for us to ponder over the words of the great former rector of Al-Azhar University, Shaykh Mustafa al-Maraghy, who expressed the following in his introduction to Isma'il Pasha's Islam and Modern Medicine: "It is not my intention to say that this Holy Book contains in detail or in summary all of the sciences in the style of textbooks, rather I want to say that the Qur'an contains general principles by the help of which one can derive all that is needed to know for the physical and spiritual development of human beings. It is in fact the duty of the scientists and scholars involved with various sciences to explain for people the details that are known to them up to their time... It is essential for us not to extend the meaning of a Qur'anic verse to such an extent that it enables us to interpret it purely in the light of science, neither should we stretch scientific facts to adapt them to a particular Qur'anic verse. However, if the apparent meaning of a verse is consistent with an established scientific fact, then we interpret the verse with the help of that fact."
The only difference between those whom your right hands possess and an ordinary married woman is that a person cannot marry a married woman, but a prisoner of war or (previously) a slave, could marry the one who is in charge of her; if she so wishes, despite the fact that she may have been married prior to becoming a prisoner. The choice remains hers and there should be no coercion or duress on her.
"And those who honor their trusts and fulfill their promises."
Here the truly righteous are referred to as those who take extreme caution in discharging their responsibilities and duties. Elsewhere in the Qur'an, Allah makes reference to the justice when He says, "Surely, Allah commands you to render back your trusts unto those to whom they are due; and when you judge between people, let it be on the basis of justice." (Q4:58)
"And those who strictly guard their prayer."
There is once again a reference to prayer, but this time it is in the plural (salawaat). This could imply the regularity of prayer, the performance thereof in congregation, the performance of superogatory prayer in addition to the obligatory prayer and the performance of any or all of these with sincerity and full consciousness.
Prayer strengthens one's will, reaffirms one's bond with Allah while developing self - discipline and moral rectitude. "Establish Salaah regularly, for it restrains from evil and corruption." (Q29:45)
"These are the heirs who will inherit Paradise, abiding therein forever."
After having mentioned the stages of moral purificaiton and spiritual evolution of the human being, Allah promises the ultimate success to such who are indeed true Believers. The promise here is an eternal reward for a righteous life in this temporary world.
Stages of Human Creation
"We have certainly created the human being from a quintessence of clay."
After having made reference to the vfarious stages of the spiritual evolution of a human being the Qur'an now proceeds to describe, in the verses that follow, the various stages of physical development. With this verse begins a description of the process of coming into being of the greatest of Allah's creation - the human being.
Verses like these make reference to natural phenomena and are often referred to as "scientific verses". There are over 750 Qur'anic verses dealing with natural phenomena and though the Qur'an is not to be regarded as a scientific encyclopedia, there are fundamental messages in these verses which command our attention. It must be stated here that the Qur'an is not a textbook of science, nor should any person adapt the Qur'an to changeable scientific theories. These verses are not meant for the teaching of sciences per se, rather they are to be used as an aid to understand the world around us and serve as a means of attracting our attention to the Glory and Majesty of Allah through appreciation of His creation. Modern science makes it easier for us to understand some of these verses, for they contain information not available to people at the time of its revelation.
It would be wise for us to ponder over the words of the great former rector of Al-Azhar University, Shaykh Mustafa al-Maraghy, who expressed the following in his introduction to Isma'il Pasha's Islam and Modern Medicine: "It is not my intention to say that this Holy Book contains in detail or in summary all of the sciences in the style of textbooks, rather I want to say that the Qur'an contains general principles by the help of which one can derive all that is needed to know for the physical and spiritual development of human beings. It is in fact the duty of the scientists and scholars involved with various sciences to explain for people the details that are known to them up to their time... It is essential for us not to extend the meaning of a Qur'anic verse to such an extent that it enables us to interpret it purely in the light of science, neither should we stretch scientific facts to adapt them to a particular Qur'anic verse. However, if the apparent meaning of a verse is consistent with an established scientific fact, then we interpret the verse with the help of that fact."
Qararim Makeen (Place of rest, firmly fixed)
When the ovum and sperm meet in the fluid medium and fertilization takes place, the sex of the infant to be is genetically determined; the fertilized ovum migrates to the uterus and implantation is completed. The implantation of the egg (ovum) in the uterus (womb) is the result of the development of villosities, (veritable elongation of the egg), which like roots draw nourishment from the uterus, necessary for the growth of the ovum. These formations make the egg literally cling to the uterus. The clinging is, of course, in a place of rest (the womb) and firmly fixed. This act of clinging is described five times in the Qur'an by the word 'alaqah and as we have made reference to Chapter 75 where Allah says, "Was the human being not a small quantity of sperm which had emitted? After that he was something which clings, then Allah fashions him in due proportion".
"Then We made the drop into a clinging, leech-like structure"
'Alaqah (Clinging and leech-like)
Professor Keith Moore of the University of Toronto, Canada, in his work A Scientist's Interpretation of References to Embryology in the Qur'an states that the word 'Alaqah refers to a leech or a bloodsucker. This is an appropriate description of the human embryo from the seventh to the twenty fourth day when it clings to the endometrium of the uterus, in the same way that a leech clings to the skin. Just as the leech derives blood from the host, the human embryo derives blood from the decidua or pregnant endometrium.
The term 'Alaqah presumably describes the outer appearance of the embryo, as well as its relationship with the womb, where the embryo resembles a primitive organism attached to the womb of the host, deriving nutrition by feeding on its blood.
"Then of that leech-like, clinging substance made it into a chewed-like lump"
Mudghah (Chewed-like)
The external appearance of this stage of embryonic development has no particular fixed features except the mark on the edges similar to something that has been bitten into or chewed. This description fits well with the somite stageof embryonic development. The word Mughdah is mentioned twice in the Holy Qur'an, once here (Q 23:14) and also in (Q 22:5). However, in Chapter 22, an additional description is given with reference to the fact that certain parts appear to be in proportion while the rest completely out of proportion; (Mukhallaq, which signifies shaped in proportion, and Ghayr Mukhallaq, which implies out of proportion). This is very descriptive of the appearance of the embryo at this stage but also meaningful in the sense that, although there is creation of systems continuing within the womb, the process is incomplete and the matter is like a lump of tissue, irregularly shaped.
"Then We made out of that chewed-like lump, bones and clothed the bones with flesh"
Evolution of the skeletal and muscular systems
The Holy Qur'an states here that the mudghah develops bones, and bones are covered by flesh (muscles). Here the somite differentiates into clerotome (from which the skeletal system is formed) and the myotome (from which the muscular system is formed). The Qur'an intimates that bone formation precedes the formation of muscles. The Qur'an also makes reference to this at another place where it says, "Look at the bones, how We bring them together and then clothe them with flesh (muscle)" (Qur'an 2:259). Scientific evidence indicates that the bones form as cartilage models and then the muscles develop around them from the somatic mesoderm.
"Then We cause him to develop into another form"
After the nutfah stage [which includes the mixing of the male and female fluids, leading to fertilization, resulting in the embryo forming and taking the appearance of 'alaqah, developing into the mughdah (chewed-like state), followed by the formation of rudimentary cartilage bones, clothed (kasa) with muscles (laham) ]; the embryo develops, and by the eighth week, takes on a somewhat human appearance with distinctive human features and the initiation of the full development of its vital organs. Reference in this part of the verse is to this stage of growth in the pre-natal development where the differentiation of parts and organs becomes manifest, and there a transformation takes place. The human embryo is now called a fetus and this may be the "new form" that is being referred to. Additional Facts
Two additional facts are conveyed to us in the Qur'an regarding pre-natal development which are not referred to in Chapter 23, but to which reference is made in Chapters 32 and 39:
- The description of the appearance of the senses. Allah says, "And He gave you hearing
and sight and feeling and understanding" (Q 32:9). This indicates that the special senses of
hearing, seeing and feeling develop in this order. Scientific research indicates that the primordia
of the internal ear appear before the beginning of the eyes, and that the brain (the site of
understanding giving rise to the faculty of feeling) differentiates last.
In a related matter the Holy Prophet (pbuh) said, "When forty-two days pass after the nutfah settles in the womb it is shaped and receives its hearing, vision, skin, bones and flesh and then it is determined whether it will be a boy or a girl" (Muslim). It is a well-known scientific fact that in the sixth week the zenith of organogenesis (whereby hearing and visual systems, bones, flesh and skin are evolved) is rapidly followed by a differentiation of the gonads into testes or ovaries. Scientific evidence corroborates what the Hadith states, for the gonads start to differentiate into testes and ovaries immediately after the hearing and visual systems are settled, and this occurs around the seventh week of the intra-uterine life. - The Qur'an states, "Allah makes you in the wombs of your mothers in stages, one after another in three veils of darkness" (Qur'an 39:6). These three veils, according to modern scientific findings, may refer to the anterior abdominal wall, the uterine wall and the amniochrionic membrane. They may refer to embryo itself which is trilaminar; the outer layer (ectoderm), the inner layer (entoderm) and the middle layer (mesoderm).
The ectoderm forms the brain, spinal cord, nervous system, sweat glands and the epidermis of the skin
with hair. The mouth, lips, palate and some of the canals within the body as well as most parts of the
eyes are also derived from this ectoderm.
The entoderm forms part of the alimentary tract and also the liver, the pancreas and some of the
important glands; so too the respiratory tract. The bladder, part of the urethra and part of the genitals
are also derived from this entoderm.
The mesoderm forms the entire connective tissue including the cartilages, the bones, the muscles, the
kidneys, the blood vessels and much of the genital organs, as well as the dermis of the skin.
It is significant that Allah mentions these three veils or layers specifically when making reference to fetal development. This is perhaps due to the fact that the layers or coverings, all play a significant role in the process of facilitating human reproduction. It is important to note that the abdominal wall, the uterine wall and the amniochrionic membrane are each made up of three layers as well. These serve to protect the fetus from injury by forming a protective cushion, controls the body temperature of the fetus, allows symmetrical growth of the embryo, and enables the fetus to move relatively freely, thus aiding the development of muscles and bones. Collectively, all the various layers serve the purpose of protection, nutrition, respiration, excretion, hormone production, and facilitation of development and growth of the fetus.
Only through Divine Information
When we consider the fact that to understand the complex mechanisms of embryonic development, a person first has to possess a thorough knowledge of anatomy, have access to powerful microscopes and be well-grounded in the sciences of pathology, embryology and obstetrics; this knowledge and any of its dimensions were not available even a century ago. So how could an unlettered person living in the middle of the Arabian desert at the beginning of the seventh century have conveyed these facts with such accurate detail, except through Divine information from the All-Knowing Creator.
The Epigenesis Doctrine (creation of the human embryo in successive stages) was first put forward by Dr. Wolff in the 18th century and became recognized and accepted late in the 19th and early 20th centuries. In the words of the famous scientific and scriptural scholar, Dr.Maurice Bucaille, "I consider that the existence in the Qur'an of the verses referring to those concepts (embryology) can have no human explanation on account of the period in which they were formulated". The Canadian scientist and professor of anatomy, Dr.Keith Moore says, "The interpretation of the verse in the Qur'an referring to human development would not have been possible in the 7th century, or even a hundred years ago. We can interpret them now because the science of modern embryology affords us new understandings. Undoubtedly, there are other verses in the Qur'an related to human development that will be understood in the future, as our knowledge increases".
These signs (ayaat) of the Qur'anic verses prove the veracity and truthfulness of the Messenger who conveyed it. After all, it is the duty of the Prophets and Messengers to convey the truth and to bring forth clear signs. (Q 4:165)(Q 57:25)
Living in this scientific and technological era, it is most appropriate that the final Messenger (pbuh) should have the Standing Miracle (the Qur'an) reveal scientific facts and incontrovertible truths. As Allah states, Surely, herein are signs self-evident in the hearts of those endowed with knowledge, and none but the unjust and those in darkness reject our signs". (Qur'an 29:49) Furthermore, we have been informed by the Qur'an that much information will be made manifest to us as time goes by and as human beings develop better modes of understanding the physical world around them. "Soon will We show them our signs in the furthest regions of the universe and within themselves (like fetal development), until it becomes manifest to them that this is indeed the Truth. Is it not enough that your Lord is witness unto all things?" (Surah Fussilat: verse 53)
It has been stated unequivocally in the Qur'an that the scientists and scholars are those who are prone to discover some of these Truths. "And those to whom knowledge has come, see that the revelation sent down to you from your Lord is indeed the Truth; and that it guides to the Path of the Most Exalted, the Praiseworthy" (Qur'an 37:6). In the words of the great contemporary Qur'anic scholar. Allama Muhammad Hussain Tabatab'ie, "The Qur'an invites reflection about heavenly signs, the brilliant stars and the differences in their conditions and the systematic order that governs them. The Qur'an encourages meditation concerning the creation of the earth, seas, mountains; the creation of plants, animals, human beings and their inner world. Thus, the Qur'an invites to a study of natural, mathematical and all other fields of science; the learning of which is in the interest of humanity and brings felicity to human society". (The Qur'an in Islam)
It is the height of academic dishonesty and scientific impropriety to ignore the accurate information and lessons conveyed by these verses of the Holy Qur'an. Allah therefore warns us, "And those who reject Our signs out of inequity and arrogance despite themselves being convinced of the truth thereof, such should reflect on the end of those who are corrupt and who transgress" (Surah An-Naml: verse 14)
"So blessed be Allah, the Best to Create"
With these words concludes the text which describes in detail the stages of development of the human conceptus. When one comes to have comprehension and realization of the intricacies of embryonic development and the exposition of this information (which was unknown at the time of revelation), one is forced to acknowledge that Allah indeed is the Greatest. Glory to Allah, who asks, "Were human beings created by nothing or were they themselves their own creators? Did they create the heavens and the earth? No, they are on the path to uncertainty" (Qur'an 52:35-36)
As we analyze these verses of the Qur'an, we reflect on the Divine words, "Surely in the heavens and the earth are signs for those who have Faith. So too, in the creation of yourselves and the animals scattered throughout the worlds; in all these are signs of those assured in Faith" (Qur'an 46:3-4). Indeed, glory to Allah. He is indeed "the Supreme Being, the Creator, the Evolver and the Bestower of forms. Unto Him belong the most beautiful names and attributes" (Qur'an 59:24)
"Then you will surely die after a while"
Inevitability of Death
After making reference to the spiritual development of the human being and to the development of the human being and to the development of the human being in the fetal stage before entering this world, the Qur'an now ventures to the inevitable; the end of life in this world through death.
Although the phenomenon of life counts as the most precious of all gifts and though its loss is extremely grievous, none can doubt that just as surely as a human being embarks on this life involuntarily to spend some time in this temporary guest house which we call the world, each one must ultimately confront the frowning face of death when the scroll of life is rolled up. Whatever comes into existence must traverse a path leading to death. (Q 3:185)
Lack of awareness, absence of faith and the failure to adequately comprehend the nature of death, induces dread and insecurity in many human beings, for they make death appear as a terrible nightmare rather than a fact of existence which must come to pass. Specifically, those who indulge in evil and those who do not mend their wrongful ways tend to fear death more than others. (Q 62:7)
The great poet-philosopher Moulana Jalal ud-Din Rumi said, "O you who attempt to flee death in fear, it is yourself that you fear. Use your intelligence! Perhaps it is your countenance that is ugly and not the visage of death, for your soul is a tree on which death is a leaf" (Mathnavi)
"Then, on the day of judgement you will be raised up"
Existence beyond the terrestrial
Life is not restricted to this present terrestrial existence which stretches from the moment of birth
to the moment of death, for existence is not confined to this physical world. There are basically three
states of existence:
The state of effort (dunya wa 'amal) which is in this physical world in which a human being can
accrue good or evil through his or her deeds.
The second or the intermediate state, termed the barzukh, refers to the state between existence
on this earth in the physical sense and ressurection in the Hereafter. Barzukh literally implies
that which is situated between two things. This is the stae in which the mortal condition of the human
being is dissolved and the soul and body remains separated. The body is buried and the soul without the
body is not able to accrue good or evil for it can only do that in relationship with the body.
The third state is that of ressurection (ba'th) which everyone will arrive at, for the climax of
his or her recompense.
That Creator who is able to bring forth creation by and through His Will, says in the Holy Qur'an, "Does man not know that We have created him from a mere drop of sperm injected into the womb? He then becomes a persistent disputer. He forgets the process of his own creation, but challenges the Supreme Being. He asks how a person shall be revived after his bones have decayed and who has the power to revive him. Tell him, He, Who created creation the first time will indeed be able to revive them" (Surah Ya Sin: verses 78-80)